这段长文谈论的是立法以及颁布法律和规章的权力。令人惊讶的是，这段文字连同它前面的两段以及穿插其间的评注，被收录在一章麦加启示的古兰经章中，而当时古兰经启示的主题都是信仰。

This long passage speaks of legislation and the authority to promulgate laws and regulations. What is surprising about this passage, together with the two preceding it and the comments interspersed within them, is that they are included in a sūrah revealed in Makkah, when the subject matter of all Qur’ānic revelation was faith.

诚然,《古兰经》中在麦加降示的部分并不涉及任何伊斯兰教法条款,而只是确立这些律法的思想基础。这是因为当时不存在能够施行伊斯兰教法的伊斯兰政权。因此,真主并不希望祂的律法在一个顺服唯独真主、并通过遵守祂的律法来崇拜祂的社会得以建立之前,或在能够在日常生活中施行该律法的主权国家存在之前,沦为理论性的讨论或学术研究的对象。由此,律法细节的阐述与人们能否实际履行这些律法直接相关。这只是伊斯兰信仰既严肃又务实之本质的一个方面。

Indeed, portions of the Qur’ān revealed in Makkah do not tackle any Islamic laws, except to establish the ideological basis of such legislation. This was due to the fact that there was no Islamic government to implement Islamic law. Hence, God did not wish that His law become a matter of theoretical discourse or academic study before the establishment of a society that submitted to God alone and which worshipped Him by obeying His law, or before the existence of a sovereign state to implement that law in everyday life. Thus, outlining the legal details was linked to people’s practical ability to implement them. This is just one aspect of the serious and yet practical nature of the Islamic faith.

这段冗长而详尽的立法条文出现在一章麦加章中，这一事实本身就说明了此问题的性质。它确实是一个信仰问题，在伊斯兰这一宗教的整体观念中，此问题更具分量。它确实是其中的首要问题。不过，在我们详细评注本段经文及其各项规定之前，我们想先对其内容作一个总体概述，并预先说明其重大意义。

The fact that this long passage of detailed legislation occurs in a Makkan sūrah is indicative of the nature of this question. It is indeed a question of faith, one which acquires added seriousness in the general outlook of this religion of Islam. It is indeed its principal issue. However, before we comment on this passage and its provisions in detail, we would like to provide a general overview of its contents and a foretaste of its import.

段落开头简要提及了蒙昧时代（jāhiliyyah）盛行的一系列观念，以及阿拉伯人在农作物、牲畜和子女方面的异教习俗。换言之，这些习俗与他们的经济和社会结构有关。下面举例说明：

The passage begins with a brief reference to a host of concepts that prevailed in jāhiliyyah days, and the pagan practices of the Arabs concerning their agricultural produce, livestock and children. In other words, these practices related to their economic and social set-up. The following are given by way of example:

1. 他们把真主赐予他们的生计、庄稼和牲畜分成两份，一份归给真主，并声称这是遵照真主的律法而行；另一份则归给他们杜撰出来、并视为与真主同列的偶像，认为它们能支配他们的生命、财产和子女："他们从真主所创造的庄稼和牲畜中划出一份，说：'这是归真主的'——他们这样妄称——'这是归我们所拜的偶像的。'" （第136节）

1. They divided the provisions of sustenance God gave them, their crops and cattle into two portions, assigning one to God and claiming that they did this in accordance with God’s law. They assigned the other portion to the deities they invented and who they considered as partners with God, having power over their lives, wealth and children: “Out of the produce and the cattle He has created, they assign a portion to God, saying: ‘This is for God’— or so they pretend— and this is for the partners we associate [with Hind.’” (Verse 136)

他们从真主所创造的庄稼和牲畜中，划出一部分归于真主，并说：

Out of the produce and the cattle He has created, they assign a portion to God, saying:

“这是归主的”——他们如此声称——“这是归我们所匹敌的那些的”。他们分给所匹敌者的，绝到不了主那里；而分给主的，却能到达他们所匹敌者那里。他们的判断何等恶劣！”（第136节）

“This is for God”— or so they pretend — “and this is for the partners we associate [with Him]”. Whatever they assign to their partners never reaches God, but that which is assigned to God does reach their partners. How ill they judge!” (Verse 136)

在讨论蒙昧时期阿拉伯社会关于农作物和牲畜的观念与习俗时，该章明确指出，是真主创造了庄稼和牲畜。除真主之外，无人为人类提供给养，无论是出自大地的，还是来自天空的。该章接着提到他们对真主所赐之物的做法：他们把它分成若干份，一份归给真主，另一份归给他们所同真主并列的偶像和神祇。不用说，那一份最终落入了看守这些神祇之人或侍奉者的家中。然而，正如《古兰经》经文所解释的，他们对分给真主的那一份也有所不公。

In discussing the concepts and traditions of ignorant Arabian society in relation to agricultural produce and cattle, the sūrah states clearly that it is God who creates crops and cattle. No one other than God provides sustenance for people, whether originating in the earth or emanating from the sky. The sūrah then follows this with a reference to their practices in respect of what God has provided for them. They divided it into parts, assigning a portion to God and another portion for the idols and deities they associated with Him. Needless to say, that portion ended up in the homes of the guards or the custodians attending those deities. Yet they deal unfairly with the portion they assign to God, as the Qur’ānic verse explains.

伊本·阿拔斯是先知的堂兄弟，也是一位圣门弟子，他转述说：“那些人清点了他们拥有的食物之后，把食物分成若干份，将其中一份划归真主，另一份划归他们的偶像。如果风从划归偶像的那一份所在的方向吹来，把其中一些吹到划归真主的那一份上，他们就会把它拿回来，放回原来的地方。”

Ibn `Abbās, the Prophet’s cousin and Companion, reports: “When those people have taken stock of the food they have, they make it in lots, assigning a portion of it to God and another portion to their deities. If the wind blows from the side of the portion they have assigned to their deities so as to carry some of it and place it on top of what they have assigned to God, they take it back and put it where it was.

然而，如果风向相反，他们便不采取任何行动，任由风所携带的东西从归于真主的份额落到归于他们偶像的份额上。因此真主论及他们的这种行为说："他们的判断多么恶劣！"（第136节）

However, if the wind blows in the other direction, they take no action, leaving what has been carried by the wind from God’s portion to the portion of their deities where it landed. That is why God says about their action: `How ill they judge!” (Verse 136)

穆贾希德转述说:"他们会留出一部分庄稼归给真主,另一部分归给他们所归附的同伴。如果风把归给真主那部分的东西吹到归给同伴的那部分上,他们就把它留在那里;反之,如果归给同伴那部分的东西被风吹到真主那部分上,他们就把它取回。他们为自己的做法辩解说,真主不需要这些东西。" 盖塔德转述说:蒙昧时代的一些无知之人,会把一部分庄稼和牲畜归给真主,另一部分归给他们所归附的同伴。如果他们留给真主的部分有东西意外地转移到了归给同伴的部分上,他们就把它留在那里;如果情况相反,他们就把意外落入真主那部分的东西取回。如果遭遇干旱或歉收,他们不会动归给同伴的部分,却会用掉归给真主的部分。因此真主说:"他们的判断多么恶劣!"(第136节)

这些模糊混乱的观念，以及它们所确立的社会风俗，并不仅限于往昔蒙昧时代（jāhiliyyah）的社会。在现代社会中，我们能找到更为清晰的版本，表现为人们觉得无法摆脱、却又极难遵守的习俗和传统。以时尚及其他迫使人们遵从的规范为例：这些规范有时让人承担力所不及的开支，在人们的关注清单上占据很高的位置，最终败坏他们的道德价值观和整个生活。尽管如此，人们仍觉得必须服从这一切命令：早晨有一种时尚，下午另一种，晚上又是不同的一种。一种时尚规定穿短裙，另一种要求穿紧身衣，第三种则让人穿上荒唐可笑的服装。此外，还有种类繁多的化妆品、发型等等。是谁强加了这种令人屈辱的奴役，又是谁在支持和助长它？我们若考察事实，就会发现它得到了大型时装公司、制造商和裁缝的支持，也得到了向该行业放贷、以便自己攫取大份利润的高利贷银行和金融公司的支持。它还得到了犹太复国主义者的支持，他们努力削弱全人类，以便成为世界的主宰。他们提供支持的方式不是重型装备和军事实力，而是他们所发起、继而以理论和文化信念的形式加以系统化的观念与价值观。随后，他们又帮助将这些观念转化为一套社会行为准则。他们深知，理论若不以政府体制、社会结构和明确的社会规范等形式在实践中呈现，便难以产生效果；而人们之所以毫不怀疑地接受这些规范，正是因为它们的根与枝已密不可分地交织在一起。

Such blurred, confused concepts and the social traditions they establish to weigh heavily on the masses are not limited to the types known in bygone ignorant or jāhiliyyah societies. We find clearer versions of them in modern societies, in the form of customs and traditions which people feel to be inescapable, even though they are very hard to observe. Take, for example, the case of fashion and other observances which impose themselves on people, costing them at times what they cannot afford, taking a high position on their list of concerns and ultimately corrupting their moral values and whole lives. Nevertheless, people feel that they must comply with all these dictates: a particular fashion for morning, another for afternoon, and a different one for evening. One fashion imposes short dress, another dictates tight clothes, and a third makes people wear that which is ridiculous. In addition, there is an endless variety of cosmetics, and hair styles, etc. Who imposes all this humiliating subjugation and who lends it support and backing? When we look for the facts we find that it is backed by the major fashion houses, manufacturers and dressmakers, as well as the usurious banks and finance companies who lend money to the industry in order that they themselves win a large share of the profits. It is also supported by the Zionists who work hard to weaken all mankind so that they become the masters of the world. They do not give their support in the shape of heavy armour and military prowess. They support it by the concepts and values they initiate and then formulate in the shape of theories and cultural beliefs. Then they help to translate these into a code of social behaviour. They realize that theories are of little effect unless they are seen in practice in the shape of systems of government, a social structure and an unambiguous social code that people accept without question because its roots and branches are irretrievably interlinked.

这一切都是由邪恶的人类和精灵所造成的。其结果是形式各异的贾辛（蒙昧时代），但它们都有相同的根源和起因。

It is all perpetrated by evil human beings and the jinn. The result is different forms and shapes of jāhiliyyah, but they all have the same roots and origins.

我们若仅将《古兰经》理解为只针对古代蒙昧时期（jāhiliyyah）的经典，便绝未给予它应有的地位。事实上，它所指涉的是人类历史各个时代中无数种蒙昧的形态。它直面每一种偏离正道的情形，努力使其回归真主所界定的正路。

once again we find here a repeated example of the people of ignorance and their thoughts, some arrogantly boasting that life is matter, with others, unable to deny God altogether, claiming that faith is merely a matter of beliefs and has nothing to do with social, economic or political systems. Wait, that was in English; here is the Chinese translation: 在这里我们再一次看到愚昧之人及其思想的重复例证：有些人傲慢地夸口说生活只是物质，另一些人则无法完全否认真主…… Correction: the source says "God", so the translation must use the Chinese word for God: 在这里我们再一次看到愚昧之人及其思想的反复例证：有些人傲慢地自夸说生命只是物质，另一些人则无法完全否认神，却声称信仰仅仅是一种信念，与社会、经济或政治制度毫无关系。

Once again we find here a repeated example of the people of ignorance and their thoughts, some arrogantly boasting that life is matter, with others, unable to deny God altogether, claiming that faith is merely a matter of beliefs and has nothing to do with social, economic or political systems.

我们始终应当警觉：这类无知的社会建立了一种体制，把主权和立法权交给人类而非真主，与此同时却声称自己尊重宗教，并以宗教为其体制的依据。他们的做法极其狡猾而邪恶。敌视伊斯兰教的国际犹太复国主义势力和基督教势力，在过去曾是伊斯兰信仰之地、实行真主律法的地区采用了这一手法。这些势力如今已经意识到，他们在土耳其、借助其所扶植的虚假英雄所做的尝试，以失败告终。尽管如此，他们的努力在摧毁伊斯兰哈里发制度（伊斯兰团结的最后象征）方面起了重要作用。但这一尝试公开采取世俗主义立场，未能为该地区其他国家提供可供效仿的典范体制。它彻底脱离宗教，使自身带上了一种陌生的色彩，对于仍怀有某些宗教情感的民众而言难以接受。因此，在随后为达到同一目标的尝试中，敌视伊斯兰教的国际犹太复国主义势力和基督教势力力图不再重蹈他们在凯末尔·阿塔图尔克身上所犯的错误。他们开始把新的实验包裹在宗教的面具之下，允许他们扶植的新“英雄”建立表面上具有宗教性质的机构。他们在两个方面强调了这一点：

We should always be aware, however, that ignorant societies like these which establish a system giving sovereignty and the authority to legislate to human beings, rather than to God, claim at the same time that they respect religion and derive their system from it. Theirs is a very sly and wicked approach. International Zionist and Christian forces hostile to Islam have adopted this method in areas that used to be the home of the Islamic faith where God’s law was implemented. These forces have now realized that their experience in Turkey, carried out by the false hero they created, has ended in failure. Nonetheless, their efforts played an important part in destroying the Islamic Caliphate, the last symbol of Islamic unity. But the experience, adopting an open secular stand as it did, failed to provide a model system to be emulated by other countries in the region. By wrenching itself totally from religion, it gave itself an alien colour which was too hard for people still entertaining some religious sentiments to accept. Hence, in their subsequent attempts to achieve the same goal, international Zionist and Christian forces hostile to Islam tried not to repeat the mistake they made with Kemal Ataturk. They began to dress their new experiments around a religious mask. They allowed their new heroes to establish institutions with a superficially religious character. They stressed that in two ways:

通过直接、露骨的宣传，或者允许这些机构对一些无关紧要的细节加以指责，从而造成一种印象：该制度的主要方面在宗教上是健全的。

by direct, straightforward propaganda or by allowing these institutions to denounce some unimportant details so as to give the impression that the system’s major aspects were religiously sound.

然后，这章经文让他们直面他们曾经偏离的永恒真理。前文在谈到阿拉伯人把一部分农产品和牲畜划归真主、另一部分划归他们所拜的伪神时，已经提及此事。现在，这章经文明确地告诉他们：尽管他们依据人类和精灵中邪恶之辈的暗示来分配这些农产品和牲畜，但这些邪恶之辈在创造这些事物上没有任何发言权。创造它们的是真主，目的是让人们从中获益，感谢真主所创造的恩典，并唯独崇拜祂。这里必须指出，真主并不需要他们的赞颂或崇拜，因为祂无所需求，不需要任何事物或任何人。祂是仁慈的，祂知道，人们唯独赞颂和崇拜祂，并以正确的信仰行事，才能使自己的世界走上正道。那么，他们怎么能容许那些毫无创造之功的人，去支配真主所创造的农产品和牲畜呢？他们怎么能把其中一部分献给真主，另一部分献给其他存在物，甚至在划归真主的那一部分上弄虚作假呢？

The sūrah then puts them face to face with the eternal truth that they strayed away from. It has already referred to it when speaking of how the Arabs assigned a portion of their agricultural produce and cattle to God and another portion to the false deities which they associated with Him. Now the sūrah states clearly to them that although they dispense of such produce and cattle in ways suggested by evil beings, human and jinn, these have had no say whatsoever in their creation. It is God who created them all so that people could benefit from them and praise God for what He has created and worship Him alone. It must be stated here that God does not need their praise or worship, for He has no need of anything or anyone. He is compassionate and He knows that through praising and worshipping Him alone, people achieve what sets their world on the right course as they adopt the right faith. How is it then that they allow those who have created nothing to rule over the produce and cattle God has created? How is it that they give a portion of these to God and another portion to other beings, and even cheat with the portion they assign to God?

创造者赐予给养，他是拥有一切的主。因此，除非依照他所制定的律法所规定的许可，任何人都无权支配他所创造之物的使用。这一律法在他的使者所传达的启示中得到充分阐明，而不是出自那些试图僭越真主权威的所谓神明所宣称的东西："他创造了各种园圃，有搭架的，有不搭架的，还有椰枣树、各种不同果实的庄稼、橄榄树和石榴，它们彼此相似，却又各不相同。当果实成熟时，你们可以食用，并在收获之日交纳应当交付的天课。但不可浪费，因为他不喜爱浪费者。"

The Creator who gives sustenance is the Lord who owns all. Hence, it is not permissible for anyone to have any authority over the use of what He has created except by His permission stipulated in the law He has laid down. This law is fully explained in the message conveyed by His Messenger, not in what is claimed by those deities trying to usurp God’s authority: “It is He who has brought into being gardens — both of the cultivated type and those growing wild — and the date palm, and fields bearing different produce, and the olive tree, and the pomegranates, all resembling one another and yet so different. Eat of their fruit when they come to fruition, and give (to the poor) what is due to them on harvest day. But do not waste, for He does not love the wasteful.

在牲畜之中，有的用于负重劳作，有的用于充饥。你们当食用真主赐给你们的给养，不要追随恶魔的脚步；它确实是你们明显的敌人。」（第141-142节）

And of the cattle some are reared for work and others for food. Eat of that which God has provided for you as sustenance and do not follow Satan’s footsteps; he is your open foe.” (Verses 141-2)

阿拉伯人的荒谬被揭示出来，他们如今被引导去认识到，伊斯兰教之前他们所持的错误观念毫无根据。他们被给出一个值得深思的例子：全能的真主创造了他们所有的庄稼和牲畜，然而他们却自认为有权决定如何分配这些东西，要么听从自己的私欲，要么听从邪恶者的唆使。他们明知那些邪恶者并未创造庄稼和牲畜，这些都是真主的创造。因此，作为赐予仆人的给养或财产，如何使用真主的造物，应由祂来决定。

The Arabs’ absurdity exposed, they are now made to realize that the false concepts they held before Islam have no foundation whatsoever. They are given an example to reflect upon in that God has brought into existence all their crops and cattle, yet they felt they had the right to determine how these were allocated, either by following their own whims or acting on the inspiration of evil ones. They did so knowing that those who were evil did not create the crops and cattle, but that these were of God’s creation. Hence, it is He who determines what use is to be made of His creation given to His servants as sustenance or property.

在这些经文中，真主明确地向他们阐明了祂实际禁止的事项，通过启示来明确祂的禁令，而不是通过猜测和臆想。不言而喻，真主拥有立法的权柄，祂所禁止的绝对禁止，祂所允许的绝对合法。

In these verses God spells out clearly to them what He has actually forbidden, making His prohibition clear through revelations, not through guesswork and imagination. It goes without saying that God has the authority to legislate, and that what He forbids is totally forbidden and what He makes lawful is absolutely lawful.

没有任何人能够对此置喙，祂也没有同伴能够作出类似的决定，或增添、修改祂的禁令。在同一语境中，这里解释了神特别禁止犹太人的事项，尽管祂对穆斯林则是允许的。这项禁令是对犹太人之不义行为及其背离神之律法的惩罚。

No human being can have any say in this, and He has no partners to make a similar decision or to add to or amend His prohibition. Within the same context, we have here an explanation of what God has forbidden the Jews in particular, although He has made it lawful to the Muslims. This prohibition was by way of punishment to the Jews for their wrongdoing and their deviation from God’s law.

你说：“在我所接受的启示中，我找不到任何禁止食用的东西，若有人想吃，除非是死物、流出的血、猪肉——因为这一切都是不洁的——或是以非真主之名宰杀献祭的牲畜。但若有人迫于无奈，既非有意违抗，也未超过必需的限度，那么你们要知道，你们的主是至赦的，是至慈的。”我曾为信奉犹太教的人禁止了一切有爪的动物；又禁止了牛和羊的脂肪，但其背上、肠子上的脂肪，以及与骨头相连的脂肪除外。这是我因他们的罪恶而给予他们的报应。我所说的确是真实的。如果他们斥责你说谎，你就说：

Say: ‘In all that has been revealed to me, I do not find anything forbidden to eat, if one wishes to eat thereof unless it be carrion, or blood poured forth, or the flesh of swine — for all that is unclean — or a sinful offering over which any name other than God’s has been invoked. But if one is driven by necessity, neither intending disobedience nor exceeding his bare need, then know that your Lord is much forgiving, merciful. To those who followed the Jewish faith did We forbid all animals that have claws; and We forbade them the fat of both oxen and sheep, except that which is in their backs and entrails and what is mixed with their bones. Thus did We requite them for their wrongdoing. We are certainly true to Our word. If they accuse you of lying, then say:

在这段经文中，他们为自己错误的信仰和误入歧途的行为辩解所提出的最后一个论点，受到了仔细审视。他们声称，自己并非出于选择而采纳那些毫无根据的信仰，而是被迫如此。若真主有意让他们不信奉这些其他的神灵和偶像，祂本可以阻止他们这样做，因为祂必定能够实现祂所意欲的一切："以物配主的人将会说：'如果真主意欲，我们和我们的祖先都不会以任何事物配主，我们也不会禁止任何东西。'在他们之前的人也曾如此否认真理，直到他们尝到了我的惩罚。"

At this point in the passage, their last argument with which they tried to justify their erroneous beliefs and misguided practices comes under close scrutiny. They claim that they did not adopt those ill- founded beliefs by choice; rather, they were compelled to do so. Had God wished that they did not believe in these other gods and deities, He would have prevented them from doing so, since He is certainly able to accomplish whatever purpose He has in mind: “Those who associate partners with God will say: ‘Had God so willed, neither we nor our fathers would have associated any partners with Him; nor would we have declared anything as forbidden.’ In like manner did those who have lived before them deny the truth, until they came to taste Our punishment.

你说："你们有什么确凿的知识可以拿出来给我们看吗？你们只是遵循臆测，只是在妄加猜度。"你说："最有力的证据唯独属于真主。若他愿意，必定会引导你们所有人走上正道。"（第148-149节）

Say: Have you any certain knowledge which you can put before us? You follow nothing but conjecture, and you do nothing but guess. Say: With God alone rests the final evidence. Had He so willed, He would have guided you all aright.” (Verses 148-9)

关于自由意志、自由选择还是强制的问题，在伊斯兰思想史上一直是长期而激烈争论的主题。不同的学派、思想群体和教派总是乐于捍卫各自的观点。

The question of free-will, free choice or compulsion has been the subject of lengthy and intense argument in the history of Islamic thought. Different schools of thought and intellectual groups and sects were always ready to defend their points of view.

希腊哲学与逻辑学，以及基督教神学学派，为这场激烈的争论提供了更多论据，使其更加复杂，也使它完全偏离了伊斯兰的立场。如果争论各方都采用《古兰经》那种简明、朴实、严肃而直接的方法，他们的辩论就不会走上这样复杂的道路，也就可以免去许多徒劳的努力。

Greek philosophy and logic and Christian schools of divinity provided further ammunition in this fierce argument, complicating it still more and making it totally alien to the Islamic standpoint. Had those people on all sides of the argument adopted the simple, uncomplicated, serious and direct method of the Qur’ān, their arguments would not have taken this complicated course. Instead, they would have been spared much of their futile effort.

对于我们而言,考察这些不信道者的论点以及《古兰经》的回应,便会发现整个问题清晰、简单而精确:"那些以物配主的人将会说:'若真主意欲,我们和我们的祖先都不会以任何物配他;我们也不会禁止任何东西。'"(第148节)换句话说,他们主张,他们的拜偶像信仰、他们未经授权的禁令以及他们的虚假断言,都属于神圣律法的一部分,并将这一切归咎于真主的意志以及祂为他们所定的安排。若祂意欲别的,他们便不会以任何物配祂,也不会将任何事物定为非法。

For our part, we examine the unbelievers’ argument and the Qur’ānic reply only to find that the whole question is clear, simple and precise: “Those who associate partners with God will say: ‘Had God so willed, neither we nor our fathers would have associated any partners with Him; nor would we have declared anything as forbidden’.” (Verse 148) In other words, they argue that their idolatrous beliefs, their unsanctioned prohibitions as well as their false assertions are all part of divine law, and they blame it all on God’s will and what He has determined for them. Had He willed otherwise, they would not have associated any partners with Him and would not have made anything unlawful.

最后,真主指示祂的使者(愿主赐福并使他平安)去与多神教徒对质,要求他们带来能够支持其立法主张的见证人,正如祂在本章开头就信仰主宰的问题要求他们提出见证那样。本章早先,真主对祂的使者说:"你说:'什么见证最为重大?'你说:'真主在我与你们之间作见证。这部《古兰经》是启示给我的,以便我借它警告你们和所有它所能到达的人。你们果真作证,在真主之外还有别的神灵吗?'你说:'我不作这样的见证。'你说:'祂只是独一的主宰。我与你们所同祂配列的一切,毫无关系。'"(第19节)在此处,真主向他下达这样的指示:"你说:'你们把你们的见证人带来,让他们证明真主禁止了这些。'如果他们作这样的证明,你不要与他们一同作证;你不要顺从那些否认我的迹象、不信后世、并以他物与其主并列的人的私欲。"(第150节)

Finally, God instructs His Messenger (peace be upon him) to confront the idolaters asking them to bring witnesses who can support them over the question of legislation, in the same way as He challenged them at the beginning of the sūrah to produce witnesses over the question of Godhead. Early in the sūrah, God says to His Messenger: “Say: ‘What is weightiest in testimony?’ Say: ‘God is witness between me and you. This Qur’ān has been revealed to me that I may thereby warn you and all whom it may reach. Will you in truth bear witness that there are other deities beside God?’ Say: ‘I bear no such witness’. Say: ‘He is but one God. I disown all that you associate with Him.’” (Verse 19) At this particular point, God gives him this instruction: “Say: Bring forward your witnesses who will testify that God has forbidden this. If they so testify, do not you testify with them; and do not follow the wishes of those who deny Our revelations, and those who do not believe in the life to come and who consider others as equal to their Lord.” (Verse 150)

这是一项艰巨而具有决定性的挑战，它清楚地揭示了伊斯兰教的本质：伊斯兰教将以任何形式使他物与真主并列的行为视为同等性质的罪行。因此，公开而明显地宣称某些存在者是神灵，与通过僭越立法权、制定未经真主认可的法律而表现出的隐性形式，同样性质。他们声称自己的立法即是真主的法律，这一说法被彻底否定。《古兰经》还斥责那些试图篡夺真主主权和立法权的人为说谎者，斥责那些否认真主启示的人、不信后世的人，以及把他物与真主同等看待的人。这里所用的表述，与本章开篇经文中描述不信道者的用语相同："一切赞颂都归于真主，他创造了天地，造出了黑暗和光明；然而那些不信道的人仍把别的事物与他们的主等同。"（第1节）

This is a tremendous and decisive challenge, giving a clear idea of the nature of this religion of Islam which treats all forms of associating partners with God on the same level. Thus, the open and manifest form of claiming that certain beings are deities is equal to the implicit one represented by usurping the authority to legislate and enacting laws that are not sanctioned by God. Their claim that their legislation is God’s law is totally discounted. The Qur’ān also denounces as liars those who make such an attempt to usurp God’s sovereignty and His authority to legislate, who deny God’s revelations, who do not believe in the life to come, and who consider others as equal to Him. The expression used here is the same as that used in the opening verse of this sūrah to describe the unbelievers: “All praise is due to God, who has created the heavens and the earth, and brought into being darkness and light; yet those who disbelieve regard other beings as equal to their Lord.” (Verse 1)

这便是真主对那些篡夺祂的主权、擅自行使祂的立法权之人所作的判决。无论这些人如何宣称他们的律法属于真主的法度，这一判决都不受影响。真主既已作出判决，便无人可以再持任何不同的意见。

This, then, is God’s verdict concerning those who usurp His sovereignty and exercise His authority to legislate. The verdict is made without any consideration of those people’s claims that their laws are part of God’s law. When God has given His verdict, no one can voice any different opinion.

本章节在向不信者提出挑战，要求他们拿出自己的见证人，并驳斥他们对于所谓“禁物”的种种说法之后，详细列出了真主实际所禁止的事项。与禁令并列的，还有一些必须遵守的积极命令。未能履行这些命令同样是被禁止的。列表以最重要的禁令开篇，即以物配主。事实上，确立真主独一性的第一条信仰原则，正是所有禁令的根基。

Having challenged the unbelievers to produce their witnesses and rejected their claims concerning what they considered as forbidden, the sūrah gives a detailed outline of what God has truly forbidden. Side by side with the list of prohibitions, we find some positive commandments that must be observed. Failure to act on these is also forbidden. The list begins with the most important prohibition of all, namely, associating partners with God. Indeed, the first article of faith which establishes the principle of God’s oneness provides the foundation for all prohibitions.

说：你们来，我将宣读你们的主所禁止你们的事项：不要以任何事物与他同主，要孝敬父母；不要因贫穷而杀害子女，我供给你们，也供给他们；不要犯任何明显的或隐秘的丑事；不要杀害神所禁止杀害的人命，除非依照正义。这是他命令你们的，以便你们能够理智。不要侵占孤儿的财产，直到他成年，除非是为了使其增值。要公平地称量和度量。我不让任何灵魂负担其力所不及的责任。你们说话的时候，即使涉及至亲，也要秉公而言。要信守对神的约定。这是他命令你们的，以便你们能够谨记。你们要知道，这是通往我的道路，是正直的大道。你们应当遵循它，不要遵循其他的道路，因为那些道路会使你们偏离他的大道。这一切是他命令你们的，以便你们能够敬畏神。（第151-153节）

Say: Come, let me tell you what your Lord has forbidden to you: Do not associate partners with Him; [do not offend against but, rather,] be kind to your parents; do not kill your children because of your poverty — We provide for you and for them; do not commit any shameful deed, whether open or secret; do not take any human being’s life — which God has made sacred, except in the course of justice. This He has enjoined upon you so that you may use your reason. Do not touch the property of an orphan before he comes of age, except to improve it. Give just weight and full measure. We do not charge a soul with more than it can bear. When you speak, be just, even though it be against one of your close relatives. Be true to your covenant with God. This He has enjoined upon you so that you may bear it in mind. Know that this is the way leading to Me, a straight path. Follow it, then, and do not follow other ways, for they cause you to deviate from His way. All this He has enjoined upon you so that you may remain God-fearing. (Verses 151-3)

当我们思考这些诫命时,会发现它们勾勒出了我们宗教的整体纲要。它们构成了人类良知生命中最根本的要素,因为它们确立了真主独一的原则。它们对人类家庭和人类社会的生活也至关重要,因为它们保障社会成员之间的相互安全,并使清廉成为一切社会交往的重要品质。它们对人类生活确实具有枢纽性的意义,因为它们保障每个人的权利,并将这些权利与履行存在于真主与其仆人之间之约的必要性联系起来。这使这些诫命始终沿着以信仰真主独一为起点所指明的正确方向前行。

When we reflect on these commandments, we find that they provide an outline of our religion as a whole. They form the most essential element in the life of the human conscience as they establish the principle of God’s oneness. They are also most essential for the life of the human family and human community since they ensure mutual security within society and make cleanliness an important quality of all social transactions. They are indeed pivotal for human life, since they guarantee the rights of every individual, linking them to the need to fulfil the covenant that exists between God and His servants. This keeps these commandments on the right course outlined by the starting principle of believing in God’s oneness.

“不要犯任何可耻的行为，无论是公开的还是隐秘的。”（第151节）既然真主敦促祂的仆人妥善照顾家庭，祂也同样要求他们维护家庭的根基，而家庭也是社会的基础。

“Do not commit any shameful deed, whether open or secret.” (Verse 151) Since God has urged His servants to take good care of their families, He has also impressed upon them the need to maintain the family foundation, which is also the basis of society.

这与纯洁、端庄和贞洁相符。因此，他们被禁止犯任何形式的淫秽之事，无论是公开的还是隐秘的。这一禁令又与紧接其前的诫命以及第一条诫命密切相关。如果家庭陷入可耻的淫秽之中，无论是公开的还是隐秘的，任何家庭都无法存续，任何社群也无法兴旺。纯洁、清净和贞洁是家庭和社群健康生活的基本要素。

This equates with purity, decency and chastity. Hence, they are forbidden to commit all types of indecency, whether openly or secretly. This prohibition is then closely related to the commandment immediately preceding it and to the first commandment. No family can survive and no community can prosper if they sink into shameful indecency, whether open or secret. Purity, cleanliness and chastity are the basic essentials for the healthy living of both the family and the community.

那些喜欢看到淫秽之事在社会中蔓延的人，正是试图削弱家庭结构、导致社会崩溃的人。

Those who like to see indecency spread throughout the community are the ones who try to weaken the structure of the family and to bring about society’s collapse.

阿拉伯语中被译为“可耻的罪行”的这个词，从语言学角度看，指一切超出其应有界限的行为。该词也常用来指一种特定的罪行，即通奸和淫乱。这里很可能正是在这一意义上使用的。本段语境是在列举某些被禁止的信仰与行为。这里特指的正是通奸。若取该词的一般含义，我们应当记住，谋杀和侵吞孤儿的财产都是一种罪行，但以物配主才是最大的罪行。因此，在此语境中把“罪行”取其较窄的含义，即通奸，或许更符合本章的总体脉络。这也解释了为何这里使用复数形式。通奸之罪通常由一些同样不端的行为和情形所先导：过于暴露的衣着、放荡的举止、与异性毫无节制的调情、无耻的行为、言语与笑声、故意的引诱，以及炫耀的装饰，这些都是不端之举，最终导致通奸。这些行为可能公开进行，也可能暗中隐藏。

The Arabic term translated here as ‘shameful indecency’ refers, from the linguistic point of view, to everything that goes beyond its proper limits. The term is also frequently used to denote a particular type of indecency, namely adultery and fornication. It is most probably in this sense that the term is used here. The present context is one of enumerating certain forbidden beliefs and practices. Adultery is the one particularly meant here. If we were to take the general meaning of the word, we should remember that, murder and the squandering of an orphan’s property are both indecencies, but associating partners with God is the greatest indecency of all. Hence, giving the term ‘indecency’ the narrower sense of adultery in this context is perhaps more fitting to the general drift of the sūrah. It also explains why the plural form is used here. The crime of adultery is normally preceded by actions and circumstances that are also indecent. Clothing which is too revealing, wanton behaviour, uninhibited flirtation with the opposite sex, shameless behaviour, speech and laughter, deliberate temptation and inviting adornments are all indecencies, leading to the ultimate one of adultery. All these may be brought into the open or kept secret.

“不要触碰孤儿的财产，直到他成年，除非是为了使其增值。”（第152节）每个孤儿在社会中都会感到软弱，因为他失去了本应好好抚养并保护他的父亲。因此，依据伊斯兰社会制度的核心原则——社会互助团结，他的软弱使穆斯林社会负有责任。在前伊斯兰时期的阿拉伯社会中，孤儿陷入彻底的困境。《古兰经》中反复出现、形式多样的关于照顾孤儿的训示，以及偶尔附加的严厉警告，让我们得以想见孤儿在当时是如何遭受虐待的。这种情况一直持续，直到真主从那个社会中挑选出一位受尊敬的孤儿，托付他以最崇高的使命：他使穆罕默德ﷺ成为真主向人类传达最后讯息的承载者。真主还使妥善照顾孤儿成为伊斯兰所鼓励的善行之一，并给予信徒这样的训示：“不要触碰孤儿的财产，直到他成年，除非是为了使其增值。”（第152节）

“Do not touch the property of an orphan before he comes of age, except to improve it.” (Verse 152) Every orphan feels weak within the community because he has lost his father who is supposed to bring him up well and protect him. His weakness, then, imposes a duty on the Muslim community, on the basis of the principle of mutual social solidarity which is central to the Islamic social system. An orphan used to find himself in total loss in pre-Islamic Arabian society. The frequent and varied Qur’ānic directives concerning the care that should be taken of orphans, and the stern warning occasionally added to these directives give us an impression of how orphans used to be badly treated in society. This continued to be the case until God selected an honoured orphan from that community to entrust him with the most noble task of all. He made that orphan, Muĥammad (peace be upon him), the bearer of His final message to mankind. He also made taking proper care of orphans one of the practices encouraged by Islam which gives its followers this kind of directive: “Do not touch the property of an orphan before he comes of age, except to improve it.” (Verse 152)

因此,任何照顾孤儿的人,都不得动用该孤儿的财产,除非这样做必定能为孤儿带来好的收益。他必须保护这些财产,并设法使之增值,直到孤儿成年,在身体和心智上都能够接收自己的财产并善加利用为止。如此一来,社会便增添了一位有用的成员,他也得以获得自己应有的全部权利。

Therefore, anyone who is looking after an orphan must not touch that orphan’s property except in a way which is certain to bring a good return to the orphan. He must protect that property and try to improve it until the orphan comes of age and becomes physically and mentally able to receive his property and make good use of it. Thus, the community adds to its ranks a useful member who obtains his full rights.

学者们对于人达到成年的阶段持有不同的看法。

Scholars have different views concerning the stage when a person comes of age.

据阿卜杜·拉赫曼·本·宰德和伊玛目马立克所说，此处指的是达到青春期（成年）。据伊玛目艾布·哈尼法所说，一个人在二十五岁时达到成年；而苏迪则将这一年龄提高到三十岁。麦地那学者为这一阶段设定了两个条件：达到青春期并表现出成熟。他们没有规定具体的年龄。

According to `Abd al-Raĥmān ibn Zayd and Imām Mālik, it signifies the attaining of puberty. According to Imām Abū Ĥanīfah, a person comes of age when he is twenty- five, while al-Suddī raises that higher to the age of thirty. Scholars of Madinah set two criteria for that stage: attaining puberty and showing maturity. No particular age is specified.